By Joel A. A. Ajayi
Old cultures, equivalent to that of the Hebrews, as a rule linked knowledge with complicated years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic technique - together with linguistic semantic, tradition-historical, and socio-anthropological equipment - to pertinent biblical and extra-biblical texts. There are major adaptations within the estimation of gerassapience (or «old-age wisdom») in every one interval of old Israel’s existence - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this examine, applicable cross-cultural parallels are drawn from the cultures of historical Israel’s pals and of recent societies, resembling the West African Yoruba tribe. the final effects are bi-dimensional. at the one hand, there are semantic parts of gerassapience, equivalent to the elusiveness of «wisdom» and the gentle fluidity of «old age». either phrases have powerful contextual affinity with minimum exceptions. therefore, the attribution of knowledge to previous age is obvious yet no longer absolute within the Hebrew Bible (Old Testament). nonetheless, gerassapience is depicted as essentially didactic, via direct and oblique directions and counsels of the aged, fostering the saging fear-of-Yahweh legacies. commonly, socio-anthropocentric developments of gerassapience (that is, of constructing previous age a repertoire of knowledge) are checked by means of theological warrants of theosapience (Yahwistic wisdom). accordingly, within the Hebrew Bible, the phobia of Yahweh can also be the start of ageing and clever.
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Additional resources for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
Cf. his later essay: “Yahweh’s Elders (Isa. 24,23): Senior Officials of the Divine court,” Zeitschrift für die alttestamentliche Wissenschaft 103 (1991): 375–85. Lorenz Dürr, Die Wertung des Lebens im Alten Testament und im antiken Orient. Ein Beitrag zur Erklärung des Segens des vierten Gebotes (Münster: Aschendorffsche, 1926/27), 3. More than five decades after Dürr’s work, Maier also came up with his 22 30 31 32 33 34 35 36 37 38 CHAPTER ONE more specific study on the estimation of old age in the post-biblical Judaic tradition.
He sees four interwoven categories of influences that have encouraged these changes. First, knowledge of pertinent Semitic languages of the ancient Near East as well as of a few other linguistic relatives has increased. Second, this increased linguistic knowledge is more intensely applied to textual problem solving within the Hebrew Bible. Third, knowledge of the Hebrew language and manuscript traditions, including their transmission process to contemporary times, also has increased. 3 According to Barr, the medieval Jewish grammarians laid out the rudimentary form of the comparative-historical studies of Semitic languages which, from the nineteenth century onwards, focused on linguistic features as phonology, morphology and lexicography.
33 Nevertheless, Ong’s work is helpful to the extent that it further sensitizes biblical exegetes to the fragility of biblical texts: that meaning does not lie within an array of substitute words (“glosses” or “translational equivalents”). ”34 Tradition-Historical Approach to the Study Every language has a history of development—a historical pattern of growth which includes oral and literary conventions. As expressed above, biblical semanticists do not discount the historical (diachronic) study of the biblical Hebrew.
A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134) by Joel A. A. Ajayi